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ACKNOWLEDGEMENTS This publication was produced by the Contents Presbyterian Church of Aotearoa New Zealand. It was written by Laurie Guy, and edited by Jose Reader with guidance from the editorial committee: the Very Foreword 3 Rev Peter Cheyne, Helen McIntosh and the Revs Sally Carter and Martin Study One: Sexual Ethics and the Bible 4 Stewart. The committee wishes to thank the Very Rev Ray Coster, the Very Rev Study Two: Sexual Ethics and History 14 Graham Redding and the Rev Martin Baker for their review of the document. Study Three: Sexual Ethics and 23 Today’s World NOTE FOR GROUP LEADERS We invite leaders to prepare for group Endnotes 31 discussions by doing some background reading about the interpretation of Resources for Group Leaders 34 biblical texts, which are central to many of the issues raised in this study. At the back of this booklet you will find some useful resources that we commend to you, to assist in the facilitation of discussions. We also draw your attention to the fact that there are sexual themes in the booklet, and that this study is suitable for use with young people aged 13 and over. - Editorial committee.

Cover photograph: www.istock.com SEXUAL ETHICS PAGE ›› 3

Foreword

As a parish minister I have always in the history of Christianity and finally been grateful to the scholars and sexual ethics from a Christian perspective communicators within the Church who in our fast-changing . With that provide us with excellent resources for our three-legged foundation we can then day-to-day ministry. This new resource on discuss the science of behaviour in our sexual ethics is a timely gift to the Church own context. in New Zealand. It is my prayer that it – especially the Christian will be taken up by the people in our faith attitude towards has communities and used widely to help all often been perceived as a long list of people wrestle with ethical issues that we things that people must not do. Of course, face in New Zealand society. there has to be some truth in that. Ethics has been described as the science Individual people were never designed to of behaviour. As one who has lived through live in isolation from each other. We are six decades of life in New Zealand I am designed to live in community. Therefore only too well aware that the concept of things like love, loyalty, forgiveness, “acceptable” behaviour has changed service, commitment, are community dramatically in that time. This is especially matters. When any of the negative aspects true in the realm of human sexuality. of these behaviours are damaging the Sexual behaviour that would have been overall or security of society, the frowned upon forty years ago is now likely community has to say “don’t behave that to be seen as acceptable by many. Aspects way”. As followers of Jesus though, our of sexual behaviour that would have been call is to have the higher ethic of copying spoken of in whispers when I was growing Jesus, living and behaving with an attitude up are now considered normal and may to others that acts only for their good. not even feature in general conversation There is a danger for us as Christians to at all. However, the converse is also true: be so consumed in being “right” that we sexual behaviour, especially by some men fail to see what is good. As you use this towards women and children, that society resource may you be aware of both “right” had once turned a blind eye to, is now and “good” as you seek to serve the considered worse than unacceptable. people of your community. This resource is designed to help us dig From the Presbyterian Church I do thank a little deeper than simply observe what each of the writers, the editors and is happening in our society and base publishers for this very helpful resource. our values of behaviour on that. Ethical behaviour based on that foundation will always be a downward spiral. This resource invites us to examine sexual ethics in the biblical context, sexual ethics Very Rev Ray Coster PAGE ›› 4 SEXUAL ETHICS

Study One Sexual Ethics and the Bible SEXUAL ETHICS PAGE ›› 5

Sexual Ethics and the Bible

What is sexual ethics? This introduction highlights several Sexual ethics concerns issues about issues: human sexuality, including sexual »» The of biblical complexity in behaviour. Broadly speaking, sexual relation to sexuality issues ethics relates to community and personal standards about the conduct of »» The need to consider the context and interpersonal relations, including sexual purpose of each writer when drawing relations within or outside of , from biblical texts issues of and power (like or »» The need for openness to hearing ), how individuals relate to society, from the full range of biblical voices and how individual behaviour impacts in order to come to a biblical/ 1 public health concerns. Christian perspective This definition sets the context for these »» The need for an interpretive lens in studies, so now let’s consider what the reading the array of texts to develop a Bible has to say about sexual ethics. coherent biblical perspective. Sex: damned with faint praise? This last point is an important one. Or sublime? We ought not “flatten out” scripture and give all parts equal . There There is no evidence that Jesus had is progressive revelation in the Bible, sexual relations or marriage. Neither and that revelation comes to fullness did Paul (unless he was a widower). Paul in the coming of Christ: “God spoke to urged singleness as the better option our ancestors in many and various ways (1 Cor 7.8). Jesus indicated that there by the prophets, but in these last days was no marriage in heaven (Matt 22.30). he has spoken to us by a Son” (Heb So is the status of sex and marriage 1.1-2). Many matters are of secondary rather suspect in Christianity? Are sex importance: “the substance belongs to and marriage damned with faint praise? Christ” (Col 2.17). As we consider sexual On the other hand the ethics, we also need to be asking: does includes the Song of Solomon, a very this line up with what the scriptures colourful love narrative. And Ephesians reveal in relation to Christ? uses the image of marital union to explain the union of Christ and the Church (Eph 5.31-32). Does that indicate that, on the contrary, sex and marriage have near sublime status? What are we to make of all this? PAGE ›› 6 SEXUAL ETHICS

The Church’s Position On… Marriage General Assembly decisions affirm that the Church upholds the historic Christian understanding of marriage as the loving, faithful union of a man and a woman. Leadership General Assembly decided that the Church may not accept for training, licensing, ordination, or induction anyone involved in a sexual relationship outside of faithful marriage between a man and a woman. Divorce The Church strongly endorses the sanctity of marriage, and divorced persons may re-marry in Presbyterian churches. General Assembly has affirmed the sanctity of all human life in various decisions. Assembly also supported that where no possibility of conscious life exists, health professionals have no obligation to keep an infant alive. Sex Selection For Unborn Children General Assembly supported a ban on parents using pre-birth testing to select the sex of unborn children for non-medial reasons. Same-Sex Marriage General Assembly has decided that a minister may solemnise marriage only between a man and woman.

Thinking about the Old Testament So what does this mean for sexual In colourful language Jesus said that ethics? Is it a matter of simply finding a not a jot or a tittle would pass from the text on a topic and nothing more need be law (Matt 5.17-19). At the same time this said? Such an approach makes the Bible is immediately followed by “it is written a rules book, yet a rules approach to . . . but I say unto you” (Matt 5.21-48), was the opposite of what Jesus pressing beyond the letter of the law into was on about. its spirit and deeper intent. As we work towards a fuller under- At first glance all seems straightforward standing of sexual , it is useful – commandment number seven: “you to consider all that the Bible says about shall not commit adultery” (Exod 20.14). sexual ethics, especially considering Yes, but many issues are not covered in some of the diverse material in the Old that text (pre-marital sex being the most Testament relating to sexuality: obvious one). SEXUAL ETHICS PAGE ›› 7

»» The prohibition on taking a sister Bearing in mind the letter of the law as (Lev 18.18; also Lev 20.14) may imply it is written in the Bible, as well as the the sanctioning of (and a deeper spirit and intent of the words, number of the great Old Testament are all of the Bible’s teachings on sexual heroes including Abraham and David morality hard and fast? Or are there some practised polygamy). teachings we can ignore? Or some that are no longer relevant? If so, which ones? »» Women captured in warfare may become the booty of the victor (Num We will examine the important issues 31.18; Deut 20.14; 21.10-13). raised by these questions as we through these studies, but one A man who a single woman is »» thing that is evident is that issues of law to pay compensation to her father and ethics are far from simple. and take the woman as his wife. She seems to have no say in the matter (Deut 22.28). For discussion »» Divorce is permitted in Deuteronomy »» To what extent do you consider the (24.1-4), but described as hateful to Bible as a rules book? If yes, what God in Malachi (2.16). rules do we follow, what do we What are we to make of all of this? The not follow? divorce issue suggests a way through »» Do you fully embrace all the Old the textual thickets. Jesus expressed Testament material that relates to opposition to divorce. When pressed sexual ethics? Or do you see some as to why then divorce was permitted as simply reflecting the culture of through Moses in Deuteronomy, Jesus that time? attributed the situation to hardness of the human heart (Matt 19.8). In other words, rather than being positively sanctioned, it was an acknowledgement Old Testament sexual ethics that because separation/divorce was Among the many issues of sexual bound to happen anyway, divorce was morality considered in the Old permitted in the context of human frailty Testament are the nature of our and social custom. sexuality, marriage, the positive and Some of these Old Testament stories more negative elements of sexual and injunctions seem to be intertwined behaviour, , , with issues of shame and pre-marital sex and same-sex male property . What we are relationships. encountering here is more community In particular, the Old Testament offers custom than divine will. And this can be several core texts that are relevant to stated even more categorically when we the construction of a sexual ethic – reflect on this through the lens of Christ especially the opening two chapters of and his life and teaching. Genesis. It is to this material that both Jesus and Paul made their appeals (Matt 19.4-5; Eph 5.31). PAGE ›› 8 SEXUAL ETHICS

In Genesis 1 human beings are Incest is among the sexual behaviours effectively described as being the prohibited in the Old Testament. Lev 18 pinnacle of creation: made in the image describes a range of sexual relations of God (Gen 1.26-27). This “image of between relatives that were considered God” is not a vague spiritual quality. unlawful at the time, and continue to be It is down-to-earth – body included: condemned today. “male and female he created them”. Any man who engaged in The conclusion then is that sexuality (consensual sex outside marriage) was constitutes an essential dimension of required to take the woman as his wife the human person.2 Each of us is an (Exo 22.16-17). Heavy punishment – embodied and gendered person. death – existed for adulterers (Lev 20.10, A separate creation story in Genesis 2 Deut 22.22) and men who committed adds further theological insight. There, rape (Deut 22.25). Prostitution was only a man (Adam) was created at first. condemned as an abomination to But “it is not good that the man should the Lord (Deut 23.18). be alone” (Gen 2.18). So a woman (Eve) was made to provide companionship. Not The particular issue of same-sex only that but also union – sexual union: relations “Therefore a man leaves his father and The Old Testament position seems his mother and clings to his wife, and patently clear: condemnation in the story they become one flesh” (Gen 2.24). of Sodom (Gen 19) and in the Holiness Are humans like marbles in a bag, Code (Lev 18.22; 20.13; also Deut 23.18). physically proximate with others but However, this biblical material is not as having no essential relationship (stand- clear-cut as it first appears according to alone beings)? Or are we like pieces Old Testament scholars. of a jigsaw puzzle designed to join 3 For example, the prescriptions against together (beings in community)? And homosexual relations in Leviticus are is that union expressed par excellence clear: ”You shall not lie with a male as in marriage? This then makes our with a woman”, however, the motivation sexuality something very good: “they for the proscription is less clear. David were both naked but were not ashamed” Jensen suggests that the reason is (Gen 2.25). separation from the religious practices However, in the biblical narrative, or idolatry of neighbouring peoples.4 sexuality is tainted by the fall from grace. This is one academic’s view, and you Post-fall there is a tension between the will have your own perspective on this positive and negative elements of sexual matter. To better understand God’s view behaviour. How are the goodness of sex of homosexual relations, these studies and the limits of sex to be balanced? urge consideration of a range of texts in That will be considered further as we coming to a view. Is being look to the New Testament, but before treated as wrong for reasons other than that, let’s examine several of the key the act in itself? sexual morality issues covered in the Old Testament. SEXUAL ETHICS PAGE ›› 9

Case Study: Changing Christian attitudes to dating A 2014 study of more than 2,600 single Christians in America has revealed that Christian attitudes toward dating are more in step with current social trends than traditional Christian values. Among the key findings are that 87 percent of those surveyed would have pre-marital sex. Of those people, 24 percent would only do so only if they were in love or were engaged. And it’s not just young people expressing this sentiment – older Christians are more likely to say yes to pre-marital sex than their younger counterparts: 67 percent of those aged over 45 would say yes to sex before marriage, compared to 58 percent of 18-24 year olds. Only 13 percent of those surveyed indicated that they wait until after marriage to move in together, and a further 6 percent would wait until after they were engaged. Almost 70 percent of people surveyed indicated that they would be willing to move in with their partner within two years of starting dating.

Attitude to Sex Before Marriage

No sex before marriage Yes - only after we were engaged

Yes - if I was in love Yes

Attitude to Living Together Before Marriage

Only after we are married Only after we are engaged Dating more than five years Dating less Dating two to five years than two years

Source: State of Dating in America (2014). Research statement available from www.stateofdatingreport.com PAGE ›› 10 SEXUAL ETHICS

words), though some of these are a For discussion metaphor for spiritual unfaithfulness. Several writers from around the first »» What are the advantages and century, including Philo, Josephus disadvantages of relying on and Pseudo-Phocylides, show a individual texts to answer ethical common Jewish view that proscribed questions? sexual behaviours include fornication, homosexual practices, adultery, rape, Reflect on the sexual behaviour »» bestiality and abortion.5 This is a very stories in the Old Testament. What significant point, for the sexual ethics do you see as the positive aspects of of the New Testament and the early sex and the more negative aspects Church are basically in conformity with of sex? this perspective. There are more than 40 references to porneia (an umbrella word to New Testament sexual ethics cover all kinds of unlawful sexual 6 Sexual sin, along with materialism and intercourse ) and related words in injustice are major concerns in the New the New Testament and around one- Testament, although the gospels do not third of these references relate to focus significantly on these areas. spiritual unfaithfulness. Porneia occurs repeatedly in lists of serious sins, and There are approximately 35 references in one case is identified as a barrier to to adultery (the moich family of Greek inheriting the kingdom of God.7

Modern Sexuality Issues A number of modern sexuality issues are not discussed explicitly in the New Testament. Among them are contraception, trans-gendering, intersexuality, and various fertility treatments including sperm and egg donation. There is insufficient space in these studies to consider these matters in detail, but they are nonetheless important elements of a discussion on sexual ethics. These matters can only be considered on broader ethical grounds (eg the enhancement of life) without the aid of direct Bible passages on the matters. InterChurch Council The Interchurch Bioethics Council, which represents the Presbyterian Church, as well as the Anglican, and Methodist churches in New Zealand is committed to exploring the spiritual, ethical and cultural dimensions of biotechnology in Aotearoa-New Zealand. The Council has produced submissions, papers and resources on range of relevant issues such as fertility treatments, sex selection and pre-birth testing of embryos and more. To examine these issues further, check out the resources that are available at the Interchurch Bioethics Council website: www.interchurchbioethics.org.nz SEXUAL ETHICS PAGE ›› 11

This suggests that in the New Testament end the marriage. Marriage vows are there is major concern about materialism, a promise of lifelong love, support and injustice and sexual sin. loyalty; and any divorce is a sad (and painful) recognition of human frailty, Marriage or ? failure and sin. Within the New Testament there is a high level of honouring of singleness/ celibacy when it is chosen for the larger For discussion good of sacrificially foregoing marriage What do you consider to be the for the sake of service in the kingdom of »» essential characteristics of marriage God (Matt 19.10-12, 29). And singleness as it is portrayed in the Bible? may be a gift, a charisma, as much as prophecy, healing or marriage may be (1 »» Given the honouring of the single Cor 7.7). state in the New Testament, why While singleness is honoured, there is is this not more honoured in our also major support for the married state. Christian circles today? The marriage bed is to be honoured (Heb »» The Church faces the dilemma that 13.4). The quality of the marital union while faithful, lifelong marriage is is such that it images the relationship the , divorce happens often (in of Christ with the believing community about one-third of today). (Eph 5.31-32). Marriage is good, and any What factors might we consider as a assertion that it is disallowed is diabolical Church as we respond to the reality teaching (1 Tim 4.1-4). of divorce? What about divorce? The prizing of marriage as a great good leads to major New Testament concern The particular issue of same-sex to protect it, both from and from relationships divorce. In an ideal world there should One contemporary issue, however, that be no divorce (Mark 10.2-12). Yet there is does have significant, though limited, recognition of human frailty and fallibility. discussion is that of homosexual So adultery may lead to divorce (and relations (see Rom 1.26-27; 1 Cor remarriage), as may desertion by a non- 6.9-11; 1 Tim 1.10; possibly Jude 7). believing partner (Matt 19.9; 1 Cor 7.15). There are a limited number of these Are those the only grounds for divorce? references and they tend to crop up as If the Bible were a rule book, the answer part of a larger argument focusing on would be “yes”. However, the fact that other matters. there is an absolute prohibition in one Some scholars who are liberal on the verse and exceptions in two other texts issue of same-sex relations have argued suggests that we look at the spirit of the that Paul was reacting to a particular prohibition and not the letter. Greco-Roman cultural situation where This means that lifelong, faithful homosexuality took place between marriage is God’s standard for married an older and a younger adult male people even though circumstances may (pederasty), which does not relate to PAGE ›› 12 SEXUAL ETHICS

the 21st century situation of loving, consensual relationships between For discussion equals. Moreover, say these scholars, writers like Paul were simply discussing »» What new insights have you had in behaviour and lacked the modern exploring these diverse views on understanding of fixed orientation. In same-sex relations? addition, these scholars believe Jesus said nothing about or against this aspect of human relationships.8 Against these arguments, those supportive of For reflection male-female relationships as God’s Read Genesis 2:18-25 for human relations make the following points: 1. What does this passage say about why God created two sexes? »» Consensual, adult-adult, same- sex relationships occurred in the 2. What do you see as being unique ancient world. and special about the relationship between man and woman through »» Paul condemns homosexual reading this text? expression generally (and not just pederasty) as shown by his inclusion 3. Jesus and Paul both quote verse 24 of women (lesbianism) in Rom 1.26. when talking about marriage. Why do you believe this verse was so »» The New Testament is reflective of important to their understanding of a common Jewish understanding of marriage? that time that condemned all sexual relationships outside of marriage. Read : 17-20, 27-30 1. In responding to the Pharisees, »» Jesus implicitly commented on was Jesus raising or lowering the homosexuality with his significant ethical bar with his words? What are concern about porneia, an umbrella the implications of this for Jesus’ term that included homosexuality. followers? As the Doctrine Core Group note 2. Jesus used a graphic image when in their 2014 discussion paper He talked about cutting off our hands Christian Perspectives on Marriage: A and plucking out our eyes. These Discussion Document: “At the heart of are not to be taken literally, but to contemporary discussions on sexual emphasise a point. What do you think ethics are the different ways that Jesus was saying? people seek to understand the mind of Christ through their reading and interpretation of Scripture”. This study and the ones that follow provide the opportunity for readers to return to the Bible and think more deeply about how they have engaged with questions around sexual ethics to date.

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Study Two Sexual Ethics and History PAGE ›› 14 SEXUAL ETHICS

Sexual Ethics and History

The early Church permitted such women to enter into One value of looking at second century “just concubinage” (a de facto marriage) (and later) Church documents is that with a person of lower class, to deal with sometimes they reveal attitudes likely to this issue. However, Hippolytus, rival to Callistus, delivered a broadside against have been present in the New Testament 2 Church. And they may point to possible him for his laxness in allowing this. options in relation to the very different To what extent did the Church control world of today. marriage? For much of its history a Church wedding was not an essential The end-of-first-century manual of aspect of getting married. It was, instructions, the Didache, includes a however, a preferable dimension. list of sexually-related transgressions: However, in the succeeding centuries adultery, pederasty, fornication, abortion the Church recognised that a couple and infanticide (2.2; 5.1-2). The abortion could exchange valid marital promises prohibition has particular significance in anywhere, at any time. that while it was not a direct prohibition in the Old or New Testament, it was part A major early development in Christianity of the milieu of contemporary Judaism. was the prizing of lifelong singleness (celibacy) above marriage. Much of Several writers of the early Church era this was culturally influenced. While also addressed the perennial issue of hedonism was dominant in many strands premarital sexual relations (fornication). of Greco-Roman society, there were also When was arguing for adult strands (eg. stoicism) that emphasised baptism around 200 AD he recommended restraint and self-control. Stoicism, part that baptism of the unwedded be delayed of the air which Christians breathed, “until they either marry, or else be more made passion in marriage suspect.3 fully strengthened for continence”.1 It was a note of realism. Around the fourth and fifth centuries the choosing of celibacy came to be Another perennial issue has been the structured into what we now call lack of suitable marriage partners for all monasticism. Monks/nuns became the Christians. This was a particular problem elite exemplars of the Christian Church. in Rome where more upper class women converted to Christianity than their male They expressed a new “martyrdom”, a counterparts. Such women could not self-chosen sacrifice of their sexuality.4 marry into lower classes without losing their property/inheritance rights. Were Where did that leave the status of they then fated to remain single? In the marriage? For some, marriage remained third century Callistus, bishop of Rome, equivalent in value to . Jovinian, SEXUAL ETHICS PAGE ›› 15

around 390 AD asserted that “virgins, The medieval Church widows, and married women, who have A “sacrament” gradually came to be once washed in Christ, if they do not differ 5 viewed as something that brought divine in other respects, are of equal merit”. grace to the believer. Marriage was Most did not, however, take this view. first formally declared a “sacrament” Marriage was second best. Thus Origen by the at the Council asserted around 250 AD, “God has allowed of Verona in 1184. This would suggest us to marry wives because not everyone is that marriage was rated highly by the capable of the superior condition which is medieval Church. to be absolutely pure”.6 It seems, however, that there were two What about sex within marriage? The contradictory views in the medieval pervasive view came to be that sex was Church. One was this idea of marriage valid only if it had procreative intent. as a sacrament. This understanding may Augustine’s said: “For necessary sexual have become promoted because of the intercourse for begetting, is free from Church’s struggle in the later middle blame, and itself is alone worthy of ages to gain control over the sanctioning marriage. But that which goes beyond this of marriage. Marriage had earlier been necessity, no longer follows reason, but 7 loosely defined and loosely entered into. ”. The result is that marital sex for A couple could become married by simply pleasure was categorised as sinful (though making marital promises and engaging a venial and not a ). in sex. Such clandestine marriages could Despite his lukewarm views on marriage, easily leave uncertainty as to whether Augustine called it a “sacrament”.8 This a couple were married. According to did not necessarily carry the meaning Lawrence Stone, “up to the eleventh that it does today. In Augustine’s time a century, casual polygamy seems to have sacrament was a solemn oath, a binding been general, with easy divorce and promise beyond a mundane contractual much concubinage”.9 arrangement. Augustine’s views deeply The other and seemingly contradictory shaped the thought of the Catholic Church view was that the married state was in the following centuries. inferior to that of the celibate priest, monk or nun. The Augustinian view dominated, that marital sex was For discussion fully justified only where there was »» Are your sympathies with Callistus procreative intent. The subsequent or with Hippolytus on the issue of de Protestant view on facto relationships? Why? marriage was a radical challenge to this Catholic teaching. »» What relevance can you see for the Church and society today, in the early Church’s decision to sanction defacto relationships? PAGE ›› 16 SEXUAL ETHICS

Case Study: Marriage by Consent or Ceremony Some minister friends and I* were talking recently about marriage. We were debating whether marriage starts with consent or ceremony. Our discussions and shared that marriage starts with consent (and ends with a withdrawal of consent) led me to share my story. I met my husband in my first year of university. After we had been in a relationship for a year we grappled with whether we would deepen our commitment by having a sexual relationship. I went to my big sister for advice, not being one to take such a momentous step without serious consideration. Her wise advice was to give it to God. I told her we felt that we would one day marry. She suggested that if I committed my decision to prayer, I probably would feel peace and clarity about my decision and this is exactly what happened. I shared my decision-making process with my boyfriend and together we planned to take our relationship to the next level of commitment. Four years later we decided that considering our ongoing commitment and a desire to save for our wedding, it would make sense for us to pool our resources and live together. Around this time we decided to participate in a “Finding new life in the spirit” course being offered at a church different to the one where we worshipped. During, the second-to-last week of the course we were asked to reflect on the “sin” in our lives, confess and repent. We were told that failure to do this would impede our receiving the Holy Spirit. Our living together was something we generally avoided mentioning to our Christian friends, but we decided that in the interests of our spiritual life it was time to “fess up”. So we made an appointment to visit the minister running the course. The minister confirmed that we were “living in sin” and suggested the only course of action would be for one of us to move out until we were married. As we drove home we questioned who we were doing this for. We were in a committed and loving relationship. We were getting legally married in three months and in our minds we had been spiritually married for four years. We decided that our relationship was between God and us and that living separately at this stage of the game would be dishonest and not something we believed God desired of us. We received the Holy Spirit the following week. We married three months later and have had a wonderful Christ- centred marriage for 31 years.

*The woman who shares her experiences here wishes to remain anonymous.

GEN 2:24 That is why a man leaves his father and mother and is united to his wife, and they become one flesh. SEXUAL ETHICS PAGE ›› 17

fall, all of life, including sex, is affected For discussion by sin, yet marital sex is blessed of God: “Intercourse is never without sin but »» Was this elevation of celibacy God excuses it by his grace because the biblical? Realistic? Healthy? How estate of marriage is his work”. does this view of celibacy colour ’s stance was similar. He Christian perceptions of sexual noted that marriage was a preventive to expression today? sin and the means of procreation. But in »» How do you respond to the addition it fostered the mutual love and statement that the proper context support of husband and wife. for sex is marriage? Marriage was more than a contract: it was covenantal. This made God a third party to every marriage, adding a 15 The Protestant Reformers spiritual dimension to marriage. At the same time Calvin recognised fault-based The ex-monk denounced divorce based on adultery or desertion. clerical celibacy as an “abomination”.10,11 The sexual impulse was too strong for Aware of human fallibility, Calvin most: “Single men cannot be trusted insisted on very short periods of very far; even married men have all they : six weeks at most in can do to keep from falling… With single order to avoid pre-marital . men one can have neither hope nor confidence, but only constant fear”.12 So, marriage was the and the sooner For discussion the better: »» Do human relationships bring us “A young man should marry at the age of closer to God? If so, can marriage twenty at the latest, a young woman at relationships bring us closer to God? fifteen to eighteen”.13 »» On a scale of 1 to 10 how would you Luther drew heavily on Genesis 1-2 rate Luther’s views on marriage? in his understanding of marriage. Why did you choose that number? Regarding Genesis 1.27: “God divided mankind into two classes, namely male »» Consider Calvin’s views (a) marriage and female, a he and a she. . . But we as a covenant, (b) realism in relation are exactly as he created us: I a man and to divorce, (c) short . you a woman. Moreover, He wills to have What do you think about these His excellent creation honored as his ideas? divine creation, and not despised”. Genesis 1.28 shows that we are called to multiply: “For it is not a matter of The early modern period free choice or decision but a natural and The reformers largely had a positive necessary thing, that whatever is a man view of marriage and of sexual union must have a woman and whatever is a within marriage. This carried forward woman must have a man”.14 Through the

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into the Puritan movement in England To a great extent society agreed with the and elsewhere. were driven Church. The result of such attitudes was by a strong sense of duty and were a markedly uniform public view of sexual relatively disdaining of pleasure. morality – a view that only heterosexual marital activity was legitimate.17 A 1955 This sort of perspective flowed into the Department of Health material, for Victorianism of the latter half of the19th example, asserted, “Sex can be a very century. In that context there was an beautiful thing, but it is very easily spoilt. elevated sense of morality and duty It is only in the sanctity of marriage that in public life and a relative diminution it can be enjoyed freely, unashamedly, of self-interest and pleasure. This and with the sanction of society”.18 Such had its spin-off in great care being a view was to face fierce challenge and exercised in relation to sexual propriety. overthrow in the 1960s. Later generations condemned this as “puritanism” and “Victorianism”. This change affected the Church also. In 1966-1967 we debated a report from a Special Committee on Christian For discussion Marriage and Related Matters that endorsed a traditional, conservative »» Did the Puritans have a “Christian” sexual ethic. A minority viewpoint approach to duty and pleasure? argued that this approach on balance Conversely is the dominant approach was “negative and restrictive” rather today to pleasure “Christian”? How than “positive and encouraging”.19 After might this affect our approach to significant internal struggle, the 1967 sexual ethics? Assembly adopted the report, effectively reaffirming that “sex is for marriage and marriage for sex”.20 Sexual ethics in New Zealand That, however, marked the beginning in the first half of the twentieth of internal Presbyterian debate century over sexuality issues, particularly homosexuality, over the next half A strong public ethic of sexual century or so. propriety carried over into early settler New Zealand, where the iwi Radical change from the 1960s practice of polgamy was frowned upon The 1960s was a decade of ferment by early missionaries. The pressures that included major challenge to a of government and Church eventually traditional sexual ethic. In the words saw the demise of polygamy within of psychologist James Ritchie, “We got Maori culture. with sex in the sixties”.21 Multiple factors This ethic of sexual propriety persisted led to this development including wider here into the 1960s. For evangelical western influences fuelled by television churches, including Presbyterianism, and international travel, longer periods this meant that sexual sin was one of spent in education, the emergence of the the “big three” sins.16 modern teenager, and greater affluence.

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Case Study: Pressured to Have Sex It is common for teenagers and young adults to feel pressure to have sex. In the case of boys or young men, pressure can come from their male peers who are egging them on with tales of real or imagined sexual exploits, and in the case of young women, pressure to have sex is more likely to come from their boyfriends.1 These examples capture some common experiences among young people: “My boyfriend told his mates that we had sex lots of times. It isn’t true. We haven’t had sex at all! Now when I see his friends they all leer at me. I hate it. I called my boyfriend on it, and he apologised. He said he wanted to look cool in front of his mates. But the damage is done. There is no way of fixing my reputation.”

“I’m 13 and my boyfriend is 16. I’m a virgin but he isn’t. I feel like if I don’t have sex with him he is going to break up with me.”

“It’s easy to give in and say ‘yes’. My boyfriend pressured me so much and I gave in – I wish I hadn’t and I won’t again.”

“My boyfriend keeps trying to get me to kiss, touch each other or have sex. I made a promise to God, my Mum and my family that I wouldn’t do anything until I get married. My boyfriend always thinks that the reason I don’t want to do things with him is because I don’t like him –which is so far from the truth.”

“When I have sex I feel loved and wanted, that’s why I give in. Hoping that something will come out of it and it never does. I like it, but yet on the other hand, I don’t.”

“[My boyfriend] knew I was feeling insecure and vulnerable. I think that’s why he pressured me so much. He made it sound as if I was obliged to have sex because we’d been going out for so long.”

1 Source: Kaiser Family Foundation (2003)

1 JOHN 4:7 Dear friends, let us love one another, for love comes from God. Everyone who loves has been born of God and knows God. PAGE ›› 20 SEXUAL ETHICS

Particularly significant was the advent of the pill at the beginning For discussion of the 1960s, which became a symbol of sexual freedom.22 As one writer »» What do you think about the expressed it in 1965, “The pill requires comment made about the major a rethinking of our concepts of sexual mental change of the 1960s, that morality and a thorough re-examination sex is “just another body activity like of the motives behind our present wearing clothes or eating”? crippling sanctions against those who deviate from the narrow arbitrary paths imposed by those who call themselves Christians”.23 For reflection Read Matthew 19:1-12 The pill was quickly seen as a crucial factor in New Zealand becoming a more 1. When the Pharisees wanted to talk sexually permissive society. Sex typically about divorce, Jesus talked about became separated from procreational marriage. Why do you think that potential; the focus was rather on was? What is Jesus’ understanding pleasure. This meant a basic shift from of marriage? 24 sex-restraint to sex-affirmation. 2. Jesus allows divorce in certain Behavioural change was already circumstances. What do you think happening prior to the arrival of the pill. informed Jesus’ thinking on this? This can be noted in the post-world-war- 3. What should be the Church’s attitude two rise in the incidence of to celibacy, given Jesus’ words in occurring out of wedlock. The illegitimacy verses 10-12? rate in New Zealand increased from 8.0 in 1940, to 20.6 in 1960, while the percentage of brides pregnant at their wedding altered from 12.4% to 20.1% in that same period.25 What essentially changed with the pill was a mental change. Consenting sexual behaviour ceased to be a moral issue for many and came to be regarded as “just another body activity like wearing clothes or eating”.26 Inevitably that mental change led in the long-term to further behavioural change. We are no longer in a society that esteems pre- marital with a one-partner- for-life mentality. There is little of a sexual ethic framework beyond its being between consenting adults. The ethical challenge of today’s situation is the subject of the third part of this study.

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Study Three Sexual Ethics and Today’s World PAGE ›› 22 SEXUAL ETHICS

Sexual Ethics and Today’s World

Decline in Church influence The gap between Church The New Zealand Church faces a number and society of acute challenges in relation to sexual Waning Church influence is particularly ethics. One aspect of this is the waning significant because a chasm has opened influence of the Church in society. While between societal attitudes and traditional secularisation is a complex issue we attitudes to sexual ethics. An Australian can certainly note a marked decline in community life survey in 1998 noted that church attendance, and also in religious only seven percent of society viewed pre- affiliation, as shown in New Zealand’s marital sex as always or almost always censuses over the last half century.1 wrong. It then made the observation: This means that the voice of the Church “Perhaps the greatest and most obvious carries much less weight, perhaps little rift between the churches and the weight, in society today in relation to community is in the area of sexuality and sexual ethics. living arrangements”.2

Religious Afiliation 1961-2013

100

80

60

40

20

0 1961 1976 1991 2006 2013

Various Christian No religion Hindu, Buddhist, Muslim Object to stating religion SEXUAL ETHICS PAGE ›› 23

Values of individualism and pleasure- seeking have arguably so shaped the For discussion Western world that this has led to a change in societal values about to »» In the light of the Church’s waning sexuality – that all sexual expression influence in society, should (irrespective of marital status or gender) Christians express their views on is good if it is adult, consensual and loving, sexual ethics in the public arena at and that everyone should have a right to all? And if they should, how can they such sexual expression. This perspective do so, when the Church is so divided stands in sharp contrast to perspectives of internally on these issues? earlier generations. One possible response to the shift in societal views is, “if you can’t beat them, join them”. Sociologist Michael Hill Sex and power highlighted the need for religion to have Ephesians 5:22-33 – the Household resonance with its social environment. Codes – identifies guidelines for the In his view religious beliefs and practices relationship between a husband and his must have a degree of fit with the everyday wife. At the time the Codes were written, experiences of individuals and with the law vested a great deal of power the social milieu of the groups those in the husband over his family. These individuals comprise. passages have been interpreted by some to condone by a man of his wife, Hill asks, “Are beliefs adapted to match a which is at odds with the instruction changed environment or do we modify the for “Husbands, love your wives, just as social world in conformity with a stable Christ loved the church” (Eph 5:25). 3 of beliefs?” He notes two responses, And it is contrary to the spirit of verse the first being the “minority” option where 21 of this chapter which urges all people keep their beliefs intact, wall Christians (male and female) to be themselves off from a hostile society, and subject (or submit) to one another out of 4 continue more as a sect-type group. In reverence for Christ. contrast, the “mainstream” response is to remain involved at the centre of social These studies have so far focused largely life through modifying beliefs to maintain on consenting sexual relationships resonance with broader social patterns between adults. However, at the other and expectations.5 However, this in itself end of the continuum are a range of reflects the influence of secularisation, its behaviours where undue power is eroding of beliefs and values. The problem exercised including rape, paedophilia and then can be that the Church risks losing incest. Such behaviours are condemned its distinctiveness – it is secularised from by the Church and society alike. within. Does it then have anything to say, In New Zealand an average of 2,738 any reason for being? sexual per annum have been recorded since 1995/96. Between 2008 and 2012, of children has averaged around 6.5 percent of the

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abuse cases reported to Children, Increased among young Youth and – some 1200 cases people is another consequence of living per annum.6 in a highly sexualised society. In New Zealand, we have one of the highest We have put a spotlight on sexual abuse teenage rates in the OECD.10 in some of its more common forms here, because when considering sexual Sexual intimacy is a normal healthy ethics it is important to consider the function of life, but it is argued that the undue exercise of power, and recognise increasingly sexualised nature of our that these negative forms of sexual world is having a destructive effect on expression exist as well as the more our ability to engage in loving, faithful positive aspects of sexual relationships. relationships. , anxiety about physical appearance, body The price society pays shame, disordered eating and depression The perspective that sexual expression are among the effects on women that is good regardless of marital status researchers have partly attributed to or gender – is reinforced in several the of women that is powerful ways. Society has become common in advertisements, television highly sexualised. Every day – through programmes, music lyrics, sports media, movies, DVDs, internet, billboards, video games and more. 11 advertising, music and dress or its lack It is evident from the research that the – people are exposed to more and more changing sexual ethics landscape has sexualised images. far reaching implications for families, We are increasingly living in a highly communities and society as a whole. The sexualised, permissive and tolerant question is what can we do about this as society. How does this changing churches, and as individuals? society affect how we understand marriage? For most, marriage is a post-cohabitation step, perhaps to mark For discussion greater commitment or to start a family. »» On sexuality issues, how can the Around half of all babies are now born Church maintain a distinctive ex-nuptially.7 Statistics suggest that one- voice without seeming Victorian or third of young people today will never irrelevant? How do we do so without marry, one-third will experience divorce, jettisoning scripture? and only one-third will experience a marriage for life.8

While full accuracy is not possible, it is estimated that globally there are now 68 million daily search engine requests and 1.5 billion pornography downloads per month.9 The consumption of pornography is made easier through technology, and increased access to pornography is a likely contributor to the sexualisation of our culture.

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Case Study: What We Say to Young People About Sex and Love Youth, child and families co-ordinator at Knox Presbyterian Waitara, Jennie McCullough, has seen many changes in the way young people approach sex and relationships since she started working in youth ministry more than 20 years ago. Jennie observes that childhood innocence seems to be getting eroded and boy-girl relationships are often driven from a much younger age. She that this is mainly due to earlier exposure to explicit and confusing facts about sex and sexuality which are easily accessed on the internet and smartphones and portrayed through television, music and the culture we live in. Jennie also believes that the breakdown of the family unit is causing a lot of confusion about love and sex, sometimes leading young people to seek “love” in sexual relationships. “Fathers need to know that they have a significant role in protecting and building the esteem of their children especially for their daughters. “There is also a real focus these days among young people on letting your feelings take action now. An ‘If it feels good, do it’ kind of thinking, and ‘deal with the consequences later’ which isn’t always healthy.” According to Jennie, same-sex attraction and pornography are issues that cause young people a lot of worry and lead them to question their own identity. “Ideally the church provides a loving community which can model and develop the capacity and resilience for healthy relationships. We can play a significant role in helping families and young people engage in positive, loving relationships. “To do this we need to be equipped to engage our young people in candid conversations, to really listen and get understanding. “And instead of using a negative judgemental attitude, we need to have the heart and love of Christ and the courage to address the hard questions that are raised about sexuality and identity. “Our children and young people need to know that sex is not a ‘naughty’ subject and that parents can be fearless in their open and honest discussions, after all it was God who designed sex to be good, beautiful and enjoyed in the context of marriage.” PAGE ›› 26 SEXUAL ETHICS

Are sexual ethics to be based on What happens before marriage? love alone? A present reality to be faced is that living The first study indicated that sexual together before marriage, and pre- ethics need to be based both on biblical marital sex have become the norm in texts and on a cohering theology that society and amongst most young people. undergird the texts. Some argue that Research indicates that each generation underneath all Christian precepts is of New Zealanders has seen a greater the of love and that all texts proportion cohabit with a partner, rather need to be assessed in the light of love. than marry, as their first relationship.12 Certainly this stance can claim biblical Often the exact status of these support. The two greatest commands relationships is ill-defined. This type are to love God and neighbour (Matt of situation spills over into the Church, 22:34-40). And all divine requirements bringing with it greyness and uncertainty. are summed up in the directive to love Today’s uncertainties may not be ideal one’s neighbour as oneself (Rom 13:10; but are unlikely to change, so the real Gal 5:14). challenge is how we, as a Church, choose Texts like these give support to Joseph to engage with this reality. Fletcher’s “situation ethics”, which Most of our congregations will include emerged in the 1960s: the notion that people in cohabiting partnership there are no hard-and-fast rules, apart arrangements that are not legal from making the most loving decision in marriages. The National Association each particular situation: there are no of Evangelicals in the United States absolute norms except that of love. Such discussed this issue in a booklet, A a perspective challenged traditional Theology of Sex, in 2010: Christian sexual ethics. “Increasingly, cohabiting couples Should love alone be the judge? come from Christian homes and Situation ethics is arguably a one- profess Christianity. Church leaders sided and selective reading of the New have challenging choices: They can Testament. Jesus, for example, while embrace a couple and disregard their elevating love, also stressed law (Matt choice to cohabit; embrace a couple 5: 17-20). while encouraging them to move And Paul named specific behaviours toward marriage; or refuse fellowship as contrary to the will of God (1 Cor to a couple as long as they continue to 6:9-10; Gal 5:19-21). This suggests that cohabit”.13 although law is subservient to love, it In the past this would immediately must be read alongside it – love and raise issues of standards and Church law. Yet, although situation ethics may discipline. In today’s society the be one-sided, its approach is valuable response is less clear-cut. Presbyterian in offering a reminder that love must be parishes around the country are considered, in fact be at the forefront, in struggling with this very issue, and the Christian sexual ethics. possible responses are diverse as shown in the two case studies that follow.

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Case Study: Maintaining Biblical Standards In early 2014, Calvin Presbyterian in Gore removed a parish member from its roll because the individual was living in a de facto relationship. The decision attracted the interest of media, the public and churchgoers alike. Here, Calvin minister, the Rev Keith Hooker explains the session’s decision. Calvin is a reasonably large evangelical congregation that has always sought to uphold the Presbyterian Church’s view of marriage and appropriate expressions of sexuality. When it became obvious that one of our members was living in a de facto relationship, the elders felt obliged to talk with the person about the incompatibility of their circumstances with their promise to uphold a Christian (Section 4:6 Book of Order). The process involved several amicable discussions, but ultimately met with some resistance and a decision to involve the media. Session’s choice to deal with this difficult pastoral situation was not taken lightly – not because the rights and wrongs of it were questionable, but because when we single out one person’s sin we have to take a good look at ourselves. We have all failed in the past and will doubtless do so again, but session believes that the question that God puts to us is about our intention – Do we intend to “walk in the light as he is in the light”? If not then there is no basis for true fellowship with God or other believers (1 John 1:6-7). I think ultimately we made the right decision for the following reasons: »» The Biblical teaching on sexuality and the sanctity of marriage was counter-cultural in its day, as it is today, and yet the Bible is uncompromising on the subject. »» Jesus said, “If you hold to my teaching, you are really my disciples.32 Then you will know the truth, and the truth will set you free.” (John 8:31-32) The most redeeming thing we can do as Christians is to hold each other accountable to gospel values. »» It seems somewhat hypocritical for the Church to teach one thing while its members practise another – we may rightly we accused of double standards. »» Ultimately life is not about us and our rights – it’s about the honour of God’s name. Jesus is “truth” and we are called to uphold God’s truth “…for his name sake”. (Psalm 23:3) As a session we were very mindful of our responsibility to “speak the truth in love” (Eph 4:15) and it was important for us to convey our ongoing commitment to this person. As a result we have maintained a constructive relationship with her and she has maintained her links with the congregation. A few members of Calvin believed that we had acted in a judgmental way. Session wrote a pastoral letter to all members and made individual pastoral visits where that seemed appropriate. Since then we have maintained an open dialogue which has resolved most of the concerns. PAGE ›› 28 SEXUAL ETHICS

Case Study: Engaging With Today’s Reality In this case study, the Rev Martin Stewart shares how he engages with the reality that for many Kiwis, living together and engaging in a sexual relationship, precedes rather than follows marriage. In exercising my ministry, I have conducted well over 150 weddings. In only a few have I had any sense that for the couple concerned, their wedding night would be the first time that they would have . I remember when I was training, a minister coming and talking to my class about wedding preparation. He indicated that if he learned that the couple were already co-habitating he very strongly insisted that they separate until the ceremony had been conducted. I chose not to follow his lead. Instead of making an issue of this I decided to work with the couple as I found them, and help them to consider what differences being married in the eyes of God will bring to their relationship. I believe that I am not there to judge, I am there to open windows. I have taken a similar approach on the few occasions when I have suspected that church members might be sexually active out of wedlock. I see my role as one of guiding people to a place of deep commitment to one another before God, rather than one of insisting on or policing traditional moral standards. That there have been very few co-habitating church members in any church I have been part of, despite the high prevalence of this lifestyle choice in society at large, suggests to me that the church is not connecting well with society. Rightly or wrongly, people believe that the church is only interested in making moral judgements and they stay away from us. While I believe that there is an important conversation to be had about what our human relationships mean in Christ, I think that there are other important issues at stake that have to be factored in, such as creating spaces that enable people to connect with God deeply and fully. If we focus on that bigger framework of connection, the other things generally fall into place. This might shock some people, but I believe that sexuality issues in church and society should not dominate our national church life in the way they have for many years. I think that too much has been lost because the church has constantly reduced sexuality to a focus on individual morality. In truth, people I have spent time with who co-habitate out of wedlock are much the same as people I meet who are married. They are incredibly open to talk about spiritual things and even why they have not chosen to get married. But that willingness to share is pre-determined by whether I am open to them. Interestingly, my meeting them where they are at, and even respecting their choices, also opens me to how God is already at work in their lives. They, like me, are people who wrestle with God. But this wrestling is not something I would have the opportunity to explore with them if they thought I had come in judgement of them! SEXUAL ETHICS PAGE ›› 29

from coming to judgment regarding For discussion attendees’ (non) marital status? Or does it mean viewing some long-term »» Is living together before marriage partnerships (partnerships that have and pre-marital sex a betrayal of characteristics of permanence, fidelity biblical Christian ethics? Why? and commitment) as marriage, albeit Why not? irregular marriage? What other options are there? »» When does marriage begin? Is it the ceremony that solidifies that Another missional challenge is which is in the heart? What makes a considering how we can be genuinely marriage, a marriage? welcoming to people of all backgrounds. What would this look like? »» How do you respond to the two possible approaches to managing pre-marital sex and co-habitation For discussion that are discussed here? Where do your sympathies lie? Why? What »» Consider different ways of beginning other options are there? marriage in different centuries. What situations would you recognise as »» Should the Church continue to “marriage” or “irregular marriage”? maintain a blanket rejection of sex before marriage and living together »» Given the Church’s diversity of before marriage? Why? Why not? opinion on sexual ethics, where are the points of commonality? What do we stand together on? Mission challenge for the Church »» What do you think of Church being One debate in the early Church was like Noah’s ark, with “clean” and between Pelagius, who insisted that “unclean” mixed together? Christians ought to be perfect, and »» How can our churches maintain Augustine, who argued that the Church standards and also be genuinely was to be like Noah’s ark, a place for welcoming of people in all kinds of both the ”clean” and the ”unclean”; it situations? was to be a hospital for the sick, and not just a haven for the saints. »» General Assembly made a decision that those in de facto relationships Missionally, what does this debate or same-sex relationships were not between Pelagius and Augustine mean suitable candidates for leadership. for the today’s Church? Understanding What do you think about extending that in New Zealand, it is now the norm this decision to church members? for defacto cohabitation to be the first form of relationship for those who marry14, when does marriage begin? Are some long-term relationships actually marriage? Are we to refrain

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JAMES 3:1 Not many of you should For discussion become teachers, my fellow »» Why should we hold leaders to a higher or tighter standard than believers, because you know ordinary church members? that we who teach will be judged more strictly. For reflection Read Galatians 5:16-26 Standards for church leaders 1. Paul seemed to note a sharp Should a more spacious approach distinction between living according to marriage and co-habitation apply, to the flesh/sinful nature and living however, to Christian leaders? Such according to the Spirit. What do you people have a significant role in think of that? modelling the gospel and Christian 2. Paul urges us to live by the Spirit ethics and influencing others. A number and not gratify the desires of the of scriptures suggest that a higher sinful nature. How can a Christian standard is called for with regard to live by the Spirit? Christian leaders (Jam 3.1; 1 Tim 3.2). Read Ephesians 5:21-33 In terms of sexuality this suggests that church leaders should be either 3. These Household codes identify the celibate, or in a faithful, married guidelines for a relationship between relationship. Indeed recent rulings by husband and wife. How do you General Assembly state that we may not respond to the codes of behaviour accept for training, licensing, ordination set out here? or induction, anyone involved in a sexual relationship outside of faithful, marriage between a man and a woman. The standard of behaviour expected of church leaders is very high. During ministry training as well as post- ordination, Presbyterian ministers receive formal instruction in the areas of risk assessment and ethics. Despite this, a small number of allegations of are received each year, and any discussion on sexual ethics would be incomplete without acknowledgement of this. SEXUAL ETHICS PAGE ›› 31

Endnotes

Sexual Ethics and the Bible 1. Wikipaedia: http://en.wikipedia.org/wiki/Sexual_ethics 2. Stanley J. Grenz, Sexual Ethics: An Evangelical Perspective, Louisville: John Knox Press, 1990, 23-24. 3. I am indebted to Brian Smith, emeritus of Carey Baptist College, for this image. 4. David H. Jensen, God, Desire, and a Theology of Human Sexuality, Louisville: Westminster John Knox Press, 2013, 3. 5. In James W. Thompson, Moral Formation according to Paul: The Context and Coherence of Pauline Ethics, Grand Rapids: Baker, 2011, 20-21. See also William Loader, Making Sense of Sex: Attitudes towards Sexuality in Early Jewish and Christian Literature, Grand Rapids: Eerdmans, 2013, 131-37. 6. Geoffrey W. Bromiley, Theological Dictionary of the New Testament Abridged in One Volume, Grand Rapids: Eerdmans, 1985, 919 7. Matt 15.19; Acts 15.20, 29; Rom 1.29; Gal 5.19; 1 Cor 5.9-10; Eph 5.5. 8. Derrick Sherwin Bailey, Homosexuality and the Western Christian Tradition, London: Longmans, Green & Co., 1955, x, 60; John Boswell, Christianity, Social Tolerance and Homosexuality: People in Western Europe from the Beginning of the Christian Era to the Fourteenth Century, Chicago: Chicago University Press, 1981, passim; Robin Scroggs, The New Testament and Homosexuality, Philadelphia: Fortress, 1983, 14-15, 126-27.

Sexual Ethics and History 1. Tertullian, On Baptism, 18. 2. Hippolytus, Refutation of All Heresies, 9.7.24. 3. John T. Noonan Jnr, Contraception: A History of Its Treatment by the Catholic Theologians and Canonists, Cambridge, Mass: Harvard University Press, 1965, 4. 4. Ambrose, On Virginity, I.2.6. 5. In Jerome, Against Jovinian, 1.3. 6. Against Celsus 8.55. For similar later sentiment, see Gregory of Nyssa, On Virginity, 3, 4, 7, 12, 20. 7. Augustine, On the Good of Marriage, 11. 8. Augustine, On the Good of Marriage, 17, 21, 31. 9. Lawrence Stone, The Family, Sex and Marriage in England 1500-1800, London: Weidenfeld & Nicholson, 1977, 30. 10. Walther I. Brandt (ed.), Luther’s Works, Vol. 45, An Exhortation to the Knights of the Teutonic Order that They Lay Aside False Chastity and Assume the True Chastity of Wedlock, 142. PAGE ›› 32 SEXUAL ETHICS

11. Luther’s Works, Vol. 45, The Estate of Marriage, 20. 12. Luther’s Works, Vol. 45, An Exhortation, 142 13. Luther’s Works, Vol. 45, The Estate of Marriage, 48. 14. Luther’s Works, Vol. 45, The Estate of Marriage, 27-28. 15. John Witte Jr & Robert Kingdon, Sex, Marriage and Family in John Calvin’s Geneva: Vol. 1: Courtship, Engagement and Marriage, Grand Rapids: Eerdmans, 2005, 487, 490. 16. The other two big sins were alcohol and gambling. 17. See, for example, K.R. Stallworthy, The Facts of Mental Health and Illness, Christchurch, 3rd edn 1961, 72-73. 18. New Zealand Department of Health, Sex and the Adolescent Boy, Wellington, n.d. [1955], 5; also New Zealand Department of Health, Sex and the Parent, Wellington, n.d. [1955], 5. 19. Letter from J.S. Murray, convenor of Public Questions Committee to Luke Jenkins, convenor of Doctrine Committee, 6 September 1967: Presbyterian Church of New Zealand Archives: PQC Executive General Subjects 1966-68: 94/80/12/2. 20. The quotation is actually the headline of a Presbyterian Outlook article reporting part way through the debate: Outlook, 26 November 1966, 21. For signs of the internal struggle, see Christian Education Minute Book, 1964-68, 785, 786: Presbyterian Archives of New Zealand. 21. J.E. Ritchie, ‘Morals and Social Habits: N.Z. in the Sixties’, NZ Listener, 16 January 1970, 6. 22. The oral contraceptive pill was approved by the American Food and Drug Administration in 1960, and introduced into New Zealand in 1961. See J. D’Emilio & E.B. Freedman, Intimate Matters: A History of Sexuality in America, New York, 1988, 250; D.C. Moreau, ‘Living with the Pill: Oral Contraceptive Use in New Zealand, 1960-1975’, MA thesis, University of Auckland, 1997, 4. For a more general viewpoint on shifting sexual values in New Zealand in the 1960s, see D. Thomas, ‘Some Aspects of Premarital Sexual Behaviour’, Science Record, 16, August 1966, 31-33. 23. Pseudonymous (‘Scientist’), ‘The Pill’, New Zealand Monthly Review, vol. 6, September 1965, 6-7 at 7. 24. Dr Evelyn Duvall quoted by L. Kirkendell, ‘Teen-Agers Sex Attitudes’, in E.S. Genné & W.H. Genné, Foundations for Christian Family Policy: The Proceedings of the North American Conference on Church and Family, New York, n.d. [1961], 83-94 at 84. 25. Gordon.A. Carmichael, ‘Aspects of Ex-Nuptuality in New Zealand: Towards a Social Demography of Marriage and the Family since the Second World War’, PhD thesis, Australian National University, 1982, 47. 26. Sunday Times, editorial, 6 September 1970. SEXUAL ETHICS PAGE ›› 33

Sexual Ethics and Today’s World 1. New Zealand Official Year Books: 1965, 82; 1979, 78; 1994, 124; 2006, 108; http://www.stats. govt.nz/Census/2013-census/data-tables/total-by-topic.aspx, accessed 9 January 2014. 2. John Bellamy et al., Why People Don’t Go to Church, Adelaide: Openbook Publishers, 2002, 56-57. 3. M. Hill, ‘Religion and Society: Cement or Ferment?’, in C. Nichol & J. Veitch, (eds), Religion in New Zealand, Wellington, 1980, 204-37 at 205, 206. 4. Hill, ‘Religion’, 209. See also Bryan Wilson, The Social Dimensions of Sectarianism: Sects and New Religious Movements in Contemporary Society, Oxford, 1990, 46-7 et passim. 5. See similar views of University of Canterbury sociologist J.J. Mol in ‘Religion and the Needs of Society’, Forum, 14, 9, 1962, 2-7. Mol at p.6 noted that the present-day Anglican, Presbyterian, and Methodist Churches in most parts of the world tended to align with the ideals of society rather than maintain religious perspectives over against society. 6. Wynd, D : an analysis of Child, Youth and Family data, July 2013 7. http://www.teara.govt.nz/en/graph/30221/ex-nuptial-births-1964-2008, accessed 10 January 2014. For a similar percentage in Britain, see NZ Herald, 22 February 2006, B2. 8. ‘Wedded Bliss off the Cards’, NZ Herald, 1 October 2005, B10; ‘New Zealanders Wary of Marriage Vows’, NZ Herald, 23 May 2006, A9. 9. http://internet-filter-review.toptenreviews.com/internet-pornography-statistics-pg4.html, accessed 8 January 2014. 10. Statistics New Zealand: Teenage Fertility in New Zealand (September 2003) 11. Szymanski M, Moffitt L, Carr E (2011) of Women: Advances to Theory and Research. 12. Dharmalingam, A., Pool, I., Sceats, J. & Mackay, R. (2004). Raising Children in New Zealand, Patterns of Family Formation and Change in New Zealand. Ministry of Social Development: Wellington. (Quoted in New Zealand Families Today: A Brief Demographic Profile (2012) Families Commission, Wellington.) 13. http://www.naegeneration.com/images/content/ToS_-_BW.pdf, 18, accessed 14 January 2011. 14. Dharmalingam, A., Pool, I., Sceats, J. & Mackay, R. (2004). Raising Children in New Zealand, Patterns of Family Formation and Change in New Zealand. Ministry of Social Development: Wellington. (Quoted in New Zealand Families Today: A Brief Demographic Profile (2012) Families Commission, Wellington.) PAGE ›› 34 SEXUAL ETHICS

Resources For Group Leaders SEXUAL ETHICS PAGE ›› 35

Resources For Group Leaders

Code of Ethics for Pastoral Care The Code of Ethics establishes the standard (including ministers, lay persons and any others) expected of those in the Church who undertake the work of pastoral care in its name. http://www.presbyterian.org.nz/for-parishes/code-of-ethics Risk Management and Ethics in the Church Risk management and ethics resources and workshops are available to support church leaders in their work. Contact your presbytery to find out when the next workshop will be held in your area. Safety in Youth Ministry Presbyterian Youth Ministry publish Safety in Youth Ministry which outlines guidelines for maintaining physical, psychological, sexual and spiritual safety when working with young people. http://www.pym.org.nz/wp-content/uploads/2012/03/youth-safety.pdf Safety in Children’s Ministry Kids Friendly have prepared a resource, Safety in Children’s Ministry, that contains guidelines, strategies and sample policies to keep children and leaders safe physically, psychologically and sexually. http://www.kidsfriendly.org.nz/wp-content/ Uploads/Safety-in-Childrens-Ministry-2013.pdf Modern sexuality issues Discussion papers, submissions and resources on modern sexual ethics issues including fertility treatments, sex selection are more are available at www.interchurchbioethics.org.nz Christian Perspectives on Marriage: A Discussion Document Download this resource from the Presbyterian Church website at: http://www.presbyterian.org.nz/sites/public_files/PCANZ-marriage_2014.pdf Reading the Bible for Ethical Guidance The following resources may assist group leaders, and other users of this study guide, to grapple with the question “How do we read the Bible for ethical guidance today?”. PAGE ›› 36 SEXUAL ETHICS

Some General Resources All of the following books are available via the Hewitson Library. If you live outside Dunedin, a postal service is available. Please email [email protected] to register for library membership and place a request. Gordon Fee and Douglas Stuart, How To Read The Bible For All It’s Worth: A Guide to Understanding the Bible (Zondervan, 2014) is a well-known and frequently recommended resource which has an initial chapter on the need to interpret, then focuses on how to understand the different biblical genres. Howard Hendricks and William Hendricks, offer a very good resource on how to study the Bible: Living By The Book: the Art and Science of Bible Reading (Moody Press, Chicago, 1991). The book uses the framework of observation, interpretation and application. The “interpretation” section covers content, context, comparison, culture and consultation. Miroslav Volf, provides a very helpful guide to reading the Bible as a basis for theological thinking in his book, Captive to the Word of God: Engaging the Scriptures for Contemporary Theological Reflection (Grand Rapids: Eerdmans, 2010) The first two chapters “Reading the Bible Theologically”, and “Theology for a Way of Life” provide a general introduction to the theme, and the remaining four chapters provide specific examples. David Ford and Graham Stanton are the editors of a book called Reading Texts, Seeking Wisdom (Grand Rapids: Eerdmans, 2003) that gathers together some very helpful essays from a range of authors about how we may read Scripture. In Seized by Truth: Reading the Bible as Scripture (Nashville: Abingdon Press, 2007), Joel B. Green offers an accessible account of what it means to read Scripture as the Word of God and to do so with the intent that we will be shaped and transformed by that Word. Reading Scripture with the Church (Grand Rapids: Baker, 2006) is a challenging but important book in which four contemporary scholars, A.K.M. Adam, Stephen Fowl, Kevin Vanhoozer and Francis Watson, develop together an account of how we may read the Bible theologically. SEXUAL ETHICS PAGE ›› 37

Biblical interpretation and ethics The following works provide more specific guidance on reading the Bible in the context of ethical decision-making. Among the most highly regarded of such works is Richard B. Hays, The Moral Vision of the New Testament (New York: Harper Collins, 1996). Hays’ work includes a chapter on homosexuality. Angus Paddison, his book Scripture: A Very Theological Proposal (London: T&T Clark, 2009) includes a chapter on scripture, the Church and ethics that provides a very helpful discussion of scripture, not as something that we “use” in making ethical decisions, but rather as something that we are formed by. Bruce Birch, provides some helpful guidance at a general level about reading the Bible in the context of ethical decision making in his article “Scripture in Ethics: Methodological Issues” in Joel B. Green, ed. Dictionary of Scripture and Ethics. (Grand Rapids: Baker, 2011) 27-34, and in the same volume Allen Verhey has an essay titled “Ethics in Scripture” that provides an overview of the field. See pp. 5-11. The same Dictionary of Scripture and Ethics includes articles on “Sex and Sexuality” and “Sexual Ethics” by Erin Dufault-Hunter, and on “Sexual Abuse” and “” by Kristen J. Leslie.

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